the state and religious leadership collaboration in africa… · 2016-11-07 · 1 the state and...

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THE STATE AND RELIGIOUS LEADERSHIP

COLLABORATION IN AFRICA: AN

APPROPRIATIVE READING OF ZECHARIAH’S

ORACLES IN 3:1-10; 6:1-15

ABSTRACT

Leadership remains a big issue on the African continent. One can conceive of

state leadership as totally separated from religious leadership. However, I will

demonstrate from an analysis of Zechariah’s oracles in 3:8 and 6:12 that although

state and religious leadership have distinct areas over which they exercise their

authority, they nevertheless ought to collaborate with each other. Such

cooperation would strengthen the cultural and moral values that are indispensable

for good leadership, whether for the State institutions or for any other social

institution. This paper first analyses the צמח texts of Zechariah in their contexts.

Second, it discusses the lack of collaboration between state and religious leaders

in Africa. Third, by relating the biblical texts analysed here with the context of the

reader in a kind of conversation between them, suggestions are made as to how

African state and religious leadership could collaborate in their respective roles

within the community.

A INTRODUCTION

The name Zechariah means "Yahweh remembered." He is probably the son of Berechiah,

the son of Iddo whose name "is included in a list of priests who returned from the

Babylonian exile (Neh 12:4). Nehemiah (12:16) reads that Zechariah was probably "the

head of the priestly family of Iddo in the days of the high priest Joiakim" by the first half

of the fifth century B.C.E. I "may infer that" Zechariah was among the "responsible

members of the postexilic Judean" re-settlement in Zion-Jerusalem. His ministry is

confined to the period of "early 520 B.C.E. (Zech 1:1) and later the beginning of the

following century (Neh 12:16)."1

1Aelred Cody, "Haggai, Zechariah, Malachi," In The New Jerome Biblical Commentary (eds.

Raymond E. Brown, Joseph A. Fitzmyer and Roland E. Murphy, Bangalore: Theological

Publications, 2005), 352. Nehemiah 2:1 reads the twentieth year of Artaxerxes I, King of Persia

(464-424), by the year 445 B.C.E. in Kislew which was the ninth month of the year according to

the Jewish calendar influenced by that of Babylonians. Samuel Amsler et al…(eds), La

Traduction Oecuménique de la Bible (TOB) (ed. intégrale, Paris VII: Les éditions du Cerf, 1988),

1773.

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Zechariah is not mentioned in connection with the event of the Second Temple, but his

message is appropriate to the re-construction of the Temple and re-dedication of the

people’s life. The prophet "is mentioned in a close relationship with Haggai, his

companion, and with the reconstruction of the house of God."2 I focus on the first part of

Zechariah’s book (chapters 1-8), which refers to the Persian control over the Judeans

under Cyrus leadership. The new "conquered neo-Babylonian empire in 539 BCE

provided the conquered people with a new policy which advantaged them. Cyrus released

the remnant people of Judah to return to their homeland and re-establish their religious

authorities and local cults."3 This Persian attitude of tolerance towards Judeans enabled

the latter through Zerubbabel, and Joshua and his colleagues to organize social life in

Zion-Jerusalem.4

The high priest, Joshua, and the figure of Zerubbabel, the governor, are described as key

players for the effective leadership of the rebuilding of Zion-Jerusalem after the exile.5

This article demonstrates that, although African leadership must necessarily be different

in many ways from what we find in this period of Israel’s history, still, like what we see

in this text, a close collaboration between the state and religious leadership may improve

a country’s leadership standard. The article, firstly, analyses the צמח texts in Zechariah

"duly considered in their respective contexts."6 Secondly, it discusses the current realities

of collaboration between the state and religious leaders in Africa (particularly in the

DRC). Thirdly, an appropriative reading of the aforementioned texts on the "branch" will

provide African (Congolese) leadership and people with a better vision of the need for

state and religious leadership to collaborate with one another. This may strengthen unity

and the country's leadership moral values.

B THE צמח TEXTS IN ZECHARIAH IN THEIR CONTEXTS

2Pablo R. Andiňach, "Zechariah," in The International Bible Commentary: A Catholic and

Ecumenical Commentary for the Twenty-First Century (ed. William R. Farmer, Minnesota, MN:

The Liturgical Press, 1998), 1187. 3Andiňach, "Zechariah," 1187.

4"The people would dwell in their homeland but will not completely enjoy its fruits. They would

harvest the produce but it would be collected for the Persian royalty. They would be able to

worship Yahweh, their God, but their bodies and possessions would stay enslaved (Neh. 9:36-

37)." Depression and lack of a clear future began to dominate the lives of the people. Persian

control over Judean affairs seemed to perpetuate and therefore, there were no signs of social

change in terms of well-being and social justice in the community. "Zechariah (1:8) is situated in

this historical and literary context. Haggai speaks of the reconstruction of the Temple and hope

for socio-justice when God will rescue the people." Andiňach, "Zechariah," 1187. 5Andiňach, "Zechariah," 1186.

6 Joseph N. Mavinga, "Jeremiah’s Royal Oracle: A Contextual Reading of 23:1-8 and 33:14-26

in the African Leadership Situation,"Old Testament Essays24/1 (2011): 119.

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Marko Jauhiainen recognises that in the context of the postexilic Jewish community,

"Zechariah 3 and 6 suggest a form of leadership’s close collaboration between the

Zadokite priesthood and the political authority of the time."7 This is relevant to my

concern in this paper. The analysis of the צמח texts from Zechariah will highlight the

close relationship that existed between the state and religious leadership in Judean

community after the exile.

1 The צמח in Zechariah 3:1-10

The unit 3:1-10 contains a vision and oracle which have to do with Joshua (the high

priest) and his office. This visionary scene contains a great deal of imagery. It is set as a

meeting overseen by divine leadership. Zechariah’s night visions move from the rebuilt

city through the protecting presence of God to the city’s sacral leadership.8 In the section

3:1-10, the prophet uses a new term צניף, "diadem" (v. 5), instead of מחלצות, "turban" (v.

4).9 In Isaiah 62:3, the term צניף, "diadem," occurs in a synonymous parallelism with

the crown of glory or splendour" (cf. Jer. 13:18). Here, it is clearly used to" ,עטרת תפארת

signify royal authority and power. It means that royal symbol has been applied to the high

priest, a usage that must be intentional and fully within the prophet’s overall purpose (cf.

3:5, 14).10

In poetic style, the unit portrays a ritual or cultic presentation of the expanded

role of Joshua in his newly defined office of high priesthood. It is expressed by the use of

the terms of "high priest" (v. 1); "diadem" (v. 5) and "render judgment in my house" (v.

7).11

My focus here is on verse 8, especially, on the introductory oracular formula, שמע־נא

meaning "please listen." It refers to Joshua and his friends. A causal particle כי introduces

three clauses in the verse. The first clause is translated as "for these men are of good

omen;" or "for these men are a sign." The second כי serves as a subordinate conjunction

that introduces a subordinate sentence in 3:8.12

The phrase את־עבדי צמח (my servant the

branch) is made clear by the use of the second emphatic word כי. The introductory

particle הנה, "certainly or surely," reinforces the message that Zechariah announces. Then,

"my servant the branch" is the direct object introduced by the prefix את in verse 8. The

verse is expressed in figurative language in a dramatic style, which suggests the

immediacy of the emergence of צמח, "a rightful leadership."13

The royal symbols are

7Marko Jauhiainen, "Turban and Crown Lost and Regained: Ezekiel 21:29-32 and Zechariah’s

Zemah,"Journal of Biblical Literature 127/3 (2008): 501. 8Cody, "Haggai, Zechariah, Malachi," 354.

9The NRSV translates the word צניף ' as "diadem." I consider indifferently "diadem for turban."

10Carol L. Meyers & Eric M. Meyers, Haggai, Zechariah 1-8: A New Translation with

Introduction and Commentary (London & New York: Doubleday, 1987), 351. 11

Meyers & Meyers, Haggai, Zechariah 1-8: A New Translation with Introduction and

Commentary, 213; Cody, "Haggai, Zechariah, Malachi," 354. 12

David L. Petersen, Haggai and Zechariah 1-8: A Commentary (London: SCM Press,

1985),209. 13

Petersen, Haggai and Zechariah 1-8: A Commentary, 210; Meyers & Meyers, Haggai,

Zechariah 1-8: A New Translation with Introduction and Commentary, 355.

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given to Joshua, conferring upon the priesthood political prerogative. This marks a

change in the character of the relationship between religious and state leadership. This

change is expressed in an enigmatic style in this passage. The words, "Take off his filthy

clothes, "refer symbolically to Joshua’s being cleansed and purified (v. 4). The "rich

garments" (מחלצות), and the "diadem" (צניף), given to Joshua mark his enthronement

ceremony not only as "a high priest" but also as a colleague or assistant of the state

leaders (v. 4-5).14

This refers to the Davidide who is not excluded from this visionary scene but rather is

included in this vision of a time yet to come. In that future moment, the city and its

people would be restored.15

The passage closes with a statement that people will call their

neighbours to visit them under their vine and fig tree (3:10). These symbols of things to

come suggest that Zerubbabel will be one of Joshua’s colleagues and will emerge as a

governor, a state "rightful leader." As a result, the state and religious leadership, after the

exile, complemented one another. This expressed hope for a better life for the people in

Judean society after their return from exile. It implied reconciliation between the people

and Yahweh on the one hand, and among the people themselves on the other.

2 The צמח in Zechariah 6:1-15

Zechariah 6:1-15 concerns chariots, crowns and leaders. The night visions come to an

end in v. 8. An oracular section 6:9-15 seems to be an appendix. The final vision in vv. 1-

8 joins the first vision to form an inclusio around the collection, with the section in 1:7-17

which creates an expectation of a great action of God.16

The unit gives an account of

Zechariah’s eighth and last vision, presented in a descriptive and narrative style using

figurative language. It seems to be a reminder of the first unit (hence the inclusio with

similar elements in 6:1-8) in which four chariots come out from between two bronze

mountains (v. 1). These mountains are mentioned nowhere else in the Bible. Presumably,

they symbolise God’s dwelling place. In the form of a narrative style, the prophet

describes the vision in a mythically cosmic sense.17

The number four in verses 2-3 is

determined by the four winds (v. 5).

The point is that the cosmic messengers head off in all four directions, over all the earth

(v. 7).18

The description of the cosmic emissaries in this last vision underlines a troubling

14


Commentary, 219. 15

Petersen, Haggai and Zechariah 1-8: A Commentary, 209; Meyers & Meyers, Haggai,

Zechariah 1-8: A New Translation with Introduction and Commentary, 352. 16

Mark J. Boda, "Terrifying the Horns: Persia and Babylon in Zechariah 1:7-6:15,"Catholic

Biblical Quarterly 67/1 (2005): 28. 17

Cody, "Haggai, Zechariah, Malachi," 356. 18

meaning "the השטן which means "the messenger or angel of Yahweh" (3:1; 6:5) and יהוהמלאך

accuser or adversary" (vv. 1-2) highlight the understanding of the fourth vision in this unit.

God’s messenger or angel, through whom he speaks, presides over the meeting (3:1-5). In spite

of this, the accuser or adversary opposes. In a forensic context, an accuser functions as a

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situation which stirs all the earth into a state of unrest, making Judah’s rise to freedom

possible (v. 6). This antithetic imagery of the vision expresses the reverse state of the

facts. In the first vision there is a contrast between peace on earth and God’s anger (1:15).

God’s anger, in turn, results in the unrest on earth that is reflected in this last vision.

Finally, the unrest that is the outcome of God’s judgment now puts God’s Spirit at rest (v.

8). The guilt and wickedness have shifted from Judah to Babylonia (5:11), God’s wrath

has all the more reason to be aimed in that same direction (v. 8).19

There are literary and grammatical uncertainties over the number of horses and the

directions in which they go. The emphasis is placed on אל־ארץ צפון, which means "the

land of the north" (6:8). Probably two chariots (black and white) are sent to the ארץ צפון.

Upon their arrival, the horses would provide rest (ניחו את־רוחי meaning they "have given ,ה

my spirit rest").The the hiphi’l of the verb נוהח, "to rest," is followed by the preposition

but the meaning ,רוחי which introduces a direct object. In this verse, the direct object is את

is probably close to what we find in Ezekiel 3:14 with the phrase חםת רוחי, which means

"the wrath of my spirit or my wrath." There is a close connection between רוחי, "my

spirit" and כלותי, "my anger" which effects are demonstrated also in Jeremiah 49:36-37.20

The phrase צמח־יצמח, translated literally as "branch branching" (v. 12), is a cognate

accusative which emphasises through repetition the certainty and significance of the

action of צמח, the "branch," sprouting forth. This syntactic form "branch branching" is

also found in Jeremiah 33:15. This literary style expresses an emerging forth which,

clearly, would refer to Yahweh's power alone.21

"Yahweh would cause 'a branch of

righteousness' to flourish out of David (33:15)." The phrase "out of David" or "for David"

in Jeremiah 3:15 is syntactically parallel to "from his place" or "out of his place" in

Zechariah 6:12. It implies that the formulations of Zechariah 6:12 are analogous to

Jeremiah 33:15, but also to Isaiah 4:2 and 11:1-2. Hence, I would expect Yahweh to be

the source of the luxuriant growth of the "branch" as that is described, albeit in the

enigmatic form, in Zechariah 6:12.22

In this unit, a crown is to be made for Joshua, the high priest. Verses 11 and 14 have the

plural "crowns" which suggests that a crown could have been made for the state leader as

well. The role played by the messenger is that of a "mediator" between the prophet and

prosecutor. In Zechariah’s epoch,שטן connotes only a trouble maker (or accuser, or adversary as

indicated above). In this passage, the accuser has raised an opposition against Joshua, the high

priest, but the accusation itself is not indicated. It may be directed at some acts only known to

Zechariah’s contemporaries. There were probably some persons who would have been hostile to

Joshua. They would have claimed that he was unworthy of the high priest’s office. It may simply

be the fact that they lived during the exile. Cody, "Haggai, Zechariah, Malachi,"355. 19


Boda, "Terrifying the Horns: Persia and Babylon in Zechariah 1:7-6:15," 28-29. 21

Petersen, Haggai and Zechariah 1-8: A Commentary, 276. 22


Commentary, 358.

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the "reality of God."23

In both Zechariah 6:12-13 and 3:8 the future state leader is called

branch." He is given a high status as a "rightful leader" to come. The state leader is" ,צמח

identified as Zerubbabel (4:6-9) who emerges, צמח־יצמח, "branch branching," in order to

rebuild the temple (6:10-12).24

The synonymous parallelism in verses 12-13, ties in the

builder of the temple with צמח. The phrase יכל יהוה והוא יבנה את־היכל יהוה is the ובנה את־ה

end of verse 12 and the beginning of verse 13 meaning "and to build the Temple of

Yahweh and he will build," expresses the immediacy or imminence of building the

Sanctuary of Yahweh. The repetition is used to emphasise the idea that the Sanctuary

would certainly be built.25

In this respect, צמח, referring to Joshua and his colleagues

including Zerubbabel (in chapter 4), dominates the vision-oracle.26

In this section I analyse two additional components of the phrase "bear royal majesty"

which are: והוא־ישא, "and he will bear," and הוד, "royal majesty" (v. 13). Both terms are

well attested to in the Hebrew Bible. The combination of the two is unique and suggests

that the prophet has taken great care to provide a new idiom to characterise the future

legitimacy of the Davidic scion. The expression is the second in a series which delineates

the role of the monarchic rule. The first, as we have indicated, denotes the dynastic

legitimacy through the vehicle of temple building. The second is introduced in the two

successive verbs, "sit and rule." Together, they provide the future "rightful leader" with

the proper authority and form part of the royal connotation of the term הוד meaning "royal

majesty" in the Hebrew Bible.27

The term הוד often designates Yahweh’s universal cosmic power. It would reflect on the

fact that the Davidic kings’ earthly power was integrally related to Yahweh’s rule

23

Andiňach, "Zechariah," 1186. 24


The synonymous repetition of building (ובנה) the Sanctuary in verses 12 and 13, and the

presence of the independent pronoun "he" together form a sequence remarkably similar to both

verses and in a chiastic arrangement. They relate to the personal pronoun in singular "he" in both

verses. Yet both verses use verbal repetition with a separate pronoun "he" emphasising the

importance of the subject and of what the subject,צמח is going to realise. Verses 12 and 13 use

personal pronouns with the verbs. Verse 12 is strongly related to verses 10 and 13 in the form of

a chiasm. It implies "a new leader" to come who would sprout forth from his "shoot" and

reconstruct the Sanctuary of the Lord. Petersen, Haggai and Zechariah 1-8: A Commentary, 276;


Commentary, 358. 26

Jauhiainen, "Turban and Crown Lost and Regained: Ezekiel 21:29-32 and Zechariah’s Zemah,"

501. 27

"The corresponding Mesopotamian idiom, פולה/מלמו, conveys monarchic authority in the royal

Akkadian inscriptions and finds echoes in seven biblical expressions ofמלכותהוד'the kingdom

majesty.' The Hebrew termהוד occurs apart from הדר seventeen additional times in the Bible and

conveys a sense of royalty as it is used in both divine and earthly settings. In two late

instances,הוד is followed byמלכות ;and expresses royal rather than divine majesty in a very direct

manner (1 Chron. 29:25; Dan. 11:21)." Meyers & Meyers, Haggai, Zechariah 1-8: A New

Translation with Introduction and Commentary, 359.

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throughout the world.28

This disposition points to the coming era when the entire land

and its leadership would be cleansed of all guilt. As a result, the priestly and the state

leadership would be "clothed with majesty" in order to rule over the kingdom in genuine

harmony (v. 13).29

3 A Synthesis of the צמח Texts in their Contexts in Zechariah

In Zechariah’s oracle (3:8), צמח is used in a figurative sense as it is in Jeremiah (23:5;

33:15). It symbolises the emergence of a "rightful leadership" who will care for the

people in the community. The phrase "my servant the branch" specifies the messianic

qualities of the leadership to come. Joshua, the high priest, and Zerubbabel, the governor,

represent these leaders symbolised by the image of "branch." צמח is an epithet of "my

servant" from the Davidic lineage.30

A "rightful leadership" would be efficient to build the

temple and sit upon the throne. This expected "loyal leadership," the "branch branching,"

is, in the context after the exile, Joshua and his colleagues including Zerubbabel. They

respectively were the religious and state leaders who would re-construct a type of

prosperity similar to what the patriarchs had known. This is perceived in the emergence

of a "good leadership" in the Davidic line and in the priest-Levites (Gen 13:16; 15:5;

22:17).31

In the Hebrew Bible, Zechariah 6:12 is especially related to verses 10 and 13 in a chiastic

structure. This literary style emphasises the importance of the subject, צמח, and what צמח

would be able to achieve in Zion-Jerusalem. The "branch" would branch out of his place

and act in Jerusalem (v. 12). The people of Jerusalem were expecting the coming of this

"true shoot," symbolising the emergence of a "rightful leadership," which would result in

or bring about better social conditions in Judah. Thus, the sprouting forth of my "servant

the branch" fulfils the emergence of a "good leadership," which would have the power or

ability to restore everything in the community. This took place during the time of Joshua

and Zerubbabel, who were in charge of rebuilding the Sanctuary in Zion-Jerusalem. The

effectiveness of such leadership would have resulted from their close collaboration,

which would have been a necessary means of establishing social order in Judah. Close

28


Commentary, 359. 29

"The stone indicates maybe a precious stone fixed to the sacerdotal clothes as the sacred

diadem in Exod. 28:36 and 39:30, bearing seven Hebraic letters like an inscription on a seal:

‘dedicated to the Lord’ (Isa. 35:8). In this case, the seven ‘eyes’ express the protective presence

of God ensured for the priesthood and people. The stone could also mean the Sanctuary itself,

placed before Joshua, and entrusted to his diligence, which the Lord himself realises sculptures

(cf. 1 Kings 6:29; 7:36; 2 Chron. 3:7)."Amsler et al…(eds), La Traduction Oecuménique de la

Bible (TOB), 1245; John W. Rogerson, "Zechariah," in Eerdmans Commentary on the Bible (eds.

James D. G. Dunn and John W. Rogerson, Grand Rapids: Eerdmans, 2003), 723. 30


Guy P. Courrier, "Jeremiah," in The New Jerome Biblical Commentary (eds. Raymond E.

Brown, Joseph A. Fitzmyer and Roland E. Murphy, Bangalore: Theological Publications, 2005),

291.

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collaboration between the state and religious leadership in Judah would have perceived as

a model for any other context where there is need for religious leaders to work closely

together with the state ones.

C COLLABORATION BETWEEN THE CURRENT STATE AND

RELIGIOUS LEADERSHIP IN AFRICA

It is not easy to describe efforts at collaboration between the African state and African

religious leadership in the contemporary context.32

Nevertheless, I would explore some

cases referring to conflicts opposing certain church leaders to the governing classes in

African countries. African ideals of solidarity would have sustained a close collaboration

between state and religious leaders, nevertheless, cultural and moral corruption had been

inoculated in African people's minds, and then, affected their identity. Mavinga says:

"The identity of African leadership has seriously been distorted throughout its history."33

It is well known that Africans now have access to every form of higher education, but

what is still lacking are those moral values that are indispensable for any country’s

leadership. The exercise of power in most African states would require state and religious

leaders to act closely together in order to improve the leadership moral values in society.

Throughout Africa, moral and cultural values should be seen as absolutely necessary for a

country’s leadership level. Mavinga recognises in most African states the existence of "an

unfair socio-political administration," which has been assimilated by African "people

since the colonial time up to" the present. "The colonial model of exploitation of the

country’s wealth" has now become a kind of leadership culture.34

The key motive that would require the state and religious leadership close collaboration

in African countries is mainly to improve the people’s and leadership’s cultural and

moral values. These values are indispensable if leaders are to live up to their commitment

to developing good societies for all, free of corruption, discrimination and violence

against women and children. What is needed is a mind change, mainly of the leadership,

so that effective collaboration could take place among leaders in the exercise of their

authority.35

The question is then, what is the current state of collaboration between

political and religious leaders in African countries?

32

Mavinga, "Jeremiah’s Royal Oracle: A Contextual Reading of 23:1-8 and 33:14-26 in the

African Leadership Situation," 128. 33

Mavinga, "Jeremiah’s Royal Oracle: A Contextual Reading of 23:1-8 and 33:14-26 in the

African Leadership Situation," 128. 34

Joseph N. Mavinga, "The Babylonian Exile in Jeremiah: An Experience for Judean People,

"Journal for Semitics 17/1 (2008): 252. 35

What should be understood is that "authority" does not derive from title due to one’s

qualification be it academic or religious, but it is "the quality of relationship" between the leaders

themselves and the people they lead. "One may acquire title and positions, they may have status

in the local or global context but these are empty if the pursuant relationships with the subjects of

that authority are not" relevant for the social development of public life in the community. Tony

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A poor quality of state leadership in most countries in Africa has been a root cause of bad

governance that is hindering social development throughout the continent. Conflict often

arises within the ruling classes in many countries in Africa to the extent that they focus

on personal interests instead of on the common good in society.36

Interpersonal conflict

within governing classes produces the polarisation of different factions and mutually

distrusting groups. Paul Béré, citing an African historian and theologian Engelbert

Mveng, refers to "the anthropological pauperisation" of African people, arguing that this

social reality has depersonalised Africans (more specifically, Ivorian people).37

This

describes some of the reasons why close collaboration within state leadership itself and

between the state and religious leadership is missing in most African countries.38

In the

leadership’s exercise of authority, a real inter-unitary conflict subverts what ought to be

their true objectives in favour of less relevant sub-goals. In this connection, a French

proverb reasonably states: il n’y a pas de mauvaises troupes; il n’y a que de mauvais

chefs, "There are no bad troops; only bad officers."

During the Mobutu presidency, Joseph Malula (a church leader in Kinshasa of the time)

tried in vain to advise the governing class concerning the right way of ruling over the

state.39

A failure of collaboration between the state and religious leadership is often due

to a strong desire on the part of political leaders to remain in power, on the one hand, and

their refusal to be advised by religious leaders on the other. A corrupt mind based on the

selfishness of state leadership has created a short-sighted vision on their part which now

prevents most of them from encouraging social development in African states. A kind of

"political culture" has been instilled in African minds over time which now reflects the

poor leadership as we have it in Africa. Paul B. Decock would say (adapting his words

slightly) that African leaders must know that good wealth derives from one’s work and

comes as a result of God’s blessing. If leaders had a healthy attitude of self-reliance and

self-assurance, they would have been able to improve their abilities by learning from

other people’s experiences. Thus, the quality of social life and the material prosperity of

African societies would have been improved so far as political leaders and their people

Hanna, With Respect: Authority in the Catholic Church (Blackrock, Co Dublin: the Colomba

Press, 2008), 6. 36

Gregory Tillett, Resolving Conflict: A Practical Approach (Oxford: Oxford University Press,

1991), 3-4. 37

"The anthropological pauperization" of the African people means the alienation of their being.

It is also the affected identity of the African people over time. Paul Béré, " משפט המלך : La

‘paupérisation’ comme argument contre l’exercice humain de la royauté (1 S 8, 11-18)," in

Pauvreté et richesses dans la Bible: Lectures exégétiques dans le context de l’Eglise Famille de

Dieu en Afrique (eds. Jean-Bosco B. Matand, Paul Béré, André Kabasele, Mary Sylvia

Nwachuku, Antony I. Umoren, Kinshasa: Jules Impress, 2009), 97. 38

Adrian Furnham, The Psychology of Behaviour at Work: The Individual in the Organisation

(New York: Psychology Press, 2005), 408. 39

René de Haes, "Justice et développement communautaire dans la pensée et l’œuvre du

Cardinal Malula,"Telema97 (1999): 43.

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would have worked closely together in their respective countries on the African

continent.40

The lack of loyalty, honesty and patriotism in public affairs on the part of African leaders

demonstrates their alienation. Their short-sighted self-interest is also perceptible in the

gap that exists between the living standard of politicians and that of the majority of their

people. This self-seeking tendency leads the governing class to eliminate its perceived

enemies ruthlessly in order to remain in office. The social injustices connected to this

kind of leadership continue to be orchestrated by western powers in collusion with local

state leadership in post-independence African countries. It also intensifies internal

conflict among local leaders in many African countries. Collaboration between the state

and religious leaders could serve to improve the quality of political leadership throughout

Africa. It would be a right way of releasing state leadership from western interference in

public affairs in Africa. Furthermore, both leaders and their people would acquire moral

and cultural values which would help them make serious efforts to assume justly their

responsibilities.

D AN APPROPIATIVE READING OF צמח TEXTS IN ZECHARIAH IN THE

CONTEXT OF LEADERSHIP COLLABORATION IN AFRICA

The image of צמח symbolises the emergence of good leadership patterns, which could be

effective in improving a country’s approach to and experience of leadership. The

effectiveness of such leadership would derive mainly from a close collaboration of

leaders from different sectors, whether of the state or of the religious domain.

The leadership of the post-exilic society needed specific abilities to achieve particular

tasks of the time. It would have been a leadership centred on the goal of sharing with

other leaders and with the people rather than on self-seeking advantages. This kind of

leadership would have been surely based on a close collaboration as we would have

wished it within the African societies. A leadership collaboration between those from

different viewpoints, domains, sectors or institutions in African societies. Laurent P.

Mosengwo argues that "good leadership does not seek its personal interest in

accumulating its own fortune but rather deprives itself of its advantages in order to

strengthen solidarity and close sharing within the community’s leadership."41

The socio-political and religious context of Zechariah’s oracle (3:1-10) has to do with the

dedication of the Sanctuary, which had just been rebuilt. It underlines a close

40

Paul B. Decock, "The Wealth of Babylon and the Wealth of the New Jerusalem: Some Critical

Questions about Robert Royalty’s the Streets of Heaven," in Poverty and Riches in the Bible:

Exegetical Readings in the Context of the Church as Family of God in Africa (eds. Jean-Bosco B.

Matand, Paul Béré, André Kabasele, Mary Sylvia Nwachuku, Antony I. Umoren, Kinshasa: Jules

Impress, 2009), 295, 298. 41

Laurent P. Mosengwo, "S’enrichir en vue de Dieu (πλουτώνείζθεόν) en Lc 12,21," in Pauvreté

et richesses dans la Bible: Lectures exégétiques dans le context de l’Eglise Famille de Dieu en

Afrique (eds. Jean-Bosco B. Matand, Paul Béré, André Kabasele, Mary Sylvia Nwachuku,

Antony I. Umoren, Kinshasa: Jules Impress, 2009), 176.

11

collaboration which would have existed within the leadership community in Judah after

the Exile (Ezra 6:15). At that time, Zerubbabel and Joshua, who represented respectively

the state and priestly leadership, collaborated to build the Sanctuary in Zion-Jerusalem.

This improved their effectiveness, which in turn, reinforced overall Judean leadership

which, certainly, impacted on public life in the Judean communities.42

The reference to a "diadem" in Zechariah's oracles (3:4-5; 6:11-15) relates to that of

Isaiah's (62:3) which refers to royal authority and power. It implies a close collaboration

between the priestly and state leadership, both collaborating under royal prerogatives in

ruling over the people. Joshua had largely contributed, along with Zerubbabel, to the

rebuilding of the Sanctuary.43

Collaboration between African head of states and church leadership is essentially non-

existent.44

This can be perceived in Monsengwo's comments about the result of the

presidential elections in November 2011 in the DRC. The attitude of the governing class

toward these comments shows a lack of mutual trust and dialogue between the church

and state leadership. The ruling class of the Congo had been accused of having falsified

the result of elections instead of respecting the choice of the people.45

The exercise of authority on the part of leaders should be based on the people’s power.

This would bring about mutual trust between a country’s leadership and its people. Under

these conditions, the leadership's exercise of authority would bring about social justice in

the community. Thus, leaders, in African states (and the DRC in particular), would

effectively achieve personal and collective social development.46

42

"Darius’s political and economic policies with regard to Yehud (Persian Empire) brought

about organisational changes. First, the restoration of the Sanctuary was a politically strategic

ploy from the viewpoint of the Persians which brought the role of chief priest to the fore. Joshua

was an important administrator, along with Zerubbabel, of that project and also was soon to

resume the full responsibilities of a functioning high priesthood, once the temple was restored.

Second, the Yehudites, like other imperial subjects, found themselves required to deliver tribute,

or a regular tax revenues, to the empire for the first time after 522 BCE Zerubbabel as governor

and titular Head of the government would have been charged with that responsibility as well as

other responsibilities in a civilian administration […]." Meyers & Meyers, Haggai, Zechariah 1-

8: A New Translation with Introduction and Commentary, 220. 43


Commentary, 220. 44

Tshikala K. Biaya, “Postcolonial State Strategies, Sacralisation of Power and Popular

Prosyletisation in Congo-Zaire 1960-1995,” in Prosyletisation and Communal Self-

Determination in Africa (ed. Abdullahi Ahmed An-Na’im, Maryknoll, NY: Orbis Books, 1999),

149. 45

An election rigging which aroused political parties reactions and Cardinal Laurent Monsengwo

Pasinya’s intervention has been an fascinating political experience to the Congolese people by

November-December 2011. 46

de Haes, "Justice et développement communautaire dans la pensée et l’œuvre du Cardinal

Malula," 45.

12

Zechariah’s oracles (3:8; 6:12) show that Israel’s "rightful leaders" had become able not

only to work closely together with their colleagues but also to care for the people in the

community. After the Babylonian Exile, this leadership acquired moral qualities which

facilitated a close collaboration between Joshua, the high priest, and his colleagues,

especially Zerubbabel, the governor. Thus, religious and state leaders were able to work

together to re-build the Sanctuary in Zion-Jerusalem.

Similarly, the state and religious leaders in Africa would experience mutual trust and

confidence "in taking actions which express solidarity" among people in society. In this

way, African leaders would learn to improve their moral and cultural values by

collaborating with one another. They would acquire honesty and be willing to share the

countries’ wealth with their compatriots in the country. As a result, African people would

enjoy social justice, fairness, health, well-being, prosperity and security which would

ensure that they feel "at home." In this way, African leadership, whether state or

religious, would no longer "betray the social" task of caring for the people as so often

happens today in most African states.47

In Zion-Jerusalem during the post-exilic time, Yahweh wanted all survivors from the

disaster of the Exile to enjoy public life and security. This hope for "a rightful and

effective leadership" in Africa derives from the call of Joshua the high priest, and of

Zerubbabel, one of the high priest’s colleagues who, together, serve as a paradigm of

leaders ruling closely together over the people.

Similarly, African countries are in dire need of state and religious leadership working in

close collaboration. I suggest that leaders "should be more involved than they have been

till now" in considering other persons’ abilities to improve each other’s cultural and

moral values.48

The leadership would then place more emphasis on care for the poor and

needy, "solidarity, warmth of relations, acceptance, dialogue and mutual trust."49

Zechariah 6:12 underscores the importance of the emergence of the "branch" and the

purpose it would achieve in Zion-Jerusalem. This "true leadership" would represent

moral qualities that would bring about social justice, fairness and peace or prosperity in

the land (v. 12). African countries expect their leaders to work in close collaboration.

This could promote better social conditions for the people throughout Africa. This kind of

close collaboration is what had happened in Judah when the priestly and state leadership

worked together to rebuild the Sanctuary in Zion-Jerusalem.

47

Uzowulu, "The Poor as Recipients of Divine Blessing: The Relevance of Luke 6,20 to the

Church as Family of God in Africa," 162. 48

Cosmas C. Uzowulu, "The Poor as Recipients of Divine Blessing: The Relevance of Luke 6,20

to the Church as Family of God in Africa," in Poverty and Riches in the Bible: Exegetical

Readings in the Context of the Church as Family of God in Africa (eds. Jean-Bosco B. Matand,

Paul Béré, André Kabasele, Mary Sylvia Nwachuku, Antony I. Umoren, Kinshasa: Jules

Impress, 2009), 160. 49

Uzowulu, "The Poor as Recipients of Divine Blessing: The Relevance of Luke 6,20 to the

Church as Family of God in Africa," 160.

13

Steve de Gruchy, citing Paulo Freire, would assert that "dialogue," within a community’s

leadership, "imposes itself as the way by which" each person "achieves significance as

human being." Thus, "dialogue is an existential necessity." This foregrounds the necessity

for state and religious leadership to collaborate in ruling over African countries.50

Zechariah's oracle expresses this with a call for attention. "Please listen" (v. 8) constitutes

a key phrase which addresses Joshua and his colleagues and underlines the significance

of what they would achieve.

Zechariah speaks of men who are a sign. Yahweh is providentially causing "his servants"

to emerge, one of whom is named the "branch." Symbolising the emergence of a "rightful

leadership," the latter would be equipped to restore public order in Zion.51

This new

"emerging" leader comes from the same "shoot" from which the previous leadership was

cut off.52

Africans are still expecting for this kind of "new leadership" that would

effectively collaborate with other leaders in building a good society for all.53

The lack of collaboration between the state and religious leaders is "the antithesis of"

"liberating" action on the part of legitimate leaders.54

This kind of leadership that worked

closely together in society existed in the African tradition. Such cultural and moral values

were part of bumutu (Bakongo culture) or ubuntu (Zulu culture). These moral qualities

promoted harmony among leaders, which in turn encouraged the peace, well-being,

prosperity and security of the people in the African society (Congolese society in

particular).55

Leadership in Africa (and in the DRC in particular) can learn from Nelson R. Mandela’s

50

Steve de Gruchy, "Of Agency, Asserts and Appreciation: Seeking some Commonalities

between Theology and Development, "Journal of Theology for Southern Africa 117 (2003): 25. 51

John W. Rogerson, "Zechariah," in Eerdmans Commentary on the Bible (eds. D. G. Dunn and

John W. Rogerson, Grand Rapids: Eerdmans, 2003), 723. 52

Jauhiainen, “Turban and Crown Lost and Regained: Ezekiel 21:29-32 and Zechariah’s Zemah,”

507. 53


Commentary, 219-220. 54

de Gruchy, “Of Agency, Asserts and Appreciation: Seeking some Commonalities between

Theology and Development,” 25. 55

To maintain themselves in close collaboration with their colleagues and in caring for the people

in the community, the leaders should practise bumutu (Bakongo culture), ubuntu (Zulu culture),

ubūntű (Kirundi culture), buntu (Kaonde culture in Zambia), omutxu and omuttu (respectively

Lomwe and Makhuwa cultures in Mozambique) which means, putting people first and doing

them justice. Augustine Shutte, UBUNTU: An Ethic for a New South Africa (Pietermaritzburg:

Cluster Publications, 2001), viii; TokunbohAdeyemo, "Leadership," in Africa Bible Commentary

(eds. TokunbohAdeyemo, Solomon Andria, IssiakaCoulibaly, TewoldemedhinHabtu, and

Samuel Ngewa, Nairobi: WordAlive, 2006), 546; Kwame Bediako, "Scripture as the Interpreter

of Culture and Tradition," in Africa Bible Commentary (eds. TokunbohAdeyemo, Solomon

Andria, IssiakaCoulibaly, TewoldemedhinHabtu, and Samuel Ngewa, Nairobi: WordAlive,

2006), 3.

14

example as a good first leader of an African state. He demonstrated a way of promoting

reconciliation, social justice, peace, and democracy in South African society based on a

leadership principle of working together closely.56

His collaboration involved dialogue in

which women and men from all races to play a significant role to building a good society

for all. He had involved people from all origin to resolve socio-economic, political and

religious problems in society. This implies that it is possible for African states and

religious institutions to develop appropriate standards for a state and religious leadership.

E CONCLUSION

The Davidic leadership (the kingship in Israel) was expected to collaborate with religious

leadership, especially with the prophets. This would have met a type of leadership

collaboration in the African tradition. Leader in this context had been a kind of ancestors'

representative doing people justice in the community. Kings in Israel were to be the

representatives of God alongside the people. Prophets were the mouthpiece of God, and

were in charge of reminding, warning and challenging those in the governing classes of

the Kingdom on the one hand, and the people on the other. The role of an Israelite king

would have been to promote justice and fairness in society. However, this kind of justice

and righteousness that God required, which would have characterised a good society for

all, was lacking in Israel before the disaster of the Exile in 587 B.C.E. The Exile proved

to be a learning experience for both the leadership and their people. As a result of those

lessons, leaders learned to work closely together in order to care for the people.

Zechariah’s oracle as analysed in this article is about the emergence of a "rightful

leadership" that fulfilled Yahweh’s great desire. The governing class and the priestly

leadership demonstrated an ability to promote public life in Zion-Jerusalem. Moral

qualities necessary for leadership had been forged beforehand through the suffering of the

Exile. This learning experience made the state and religious leaders effective as they

worked together to rebuild the Sanctuary in Jerusalem. In order to correct deficiencies in

current African leadership, and to reinforce its moral and cultural values, I would

recommend this analysis of the צמח texts in Zechariah, which underscores the importance

of a close collaboration between religious and state leadership, to be reflected onto the

African state leadership context. It would result in greater effectiveness in the leadership

of African states.

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